80. One may carry within the hospital building even if there is no eruv[125].

81. A patient who is attached to a monitor that records continuously on a screen his cardiogram, pulse, blood pressure etc may nevertheless move around as necessary, even though this will cause changes in the tracings on the screen[126].

82. A patient who is being artificially respired is in the category of a seriously ill patient. When conscious he communicates by signs or by writing (since the tube in his throat prevents him from talking). On the Sabbath, if it is essential for him to communicate in order to request something for his well-being, and he is unable to convey his request by signs, he may write his request writing only the minimum number of words necessary for his request to be understood[127].

83. A seriously ill patient who is receiving intravenous treatment via an electrically controlled instrument that enables an exact dose of fluid or drug to be injected every minute, may not disconnect himself as he does on a weekday in order to go to the toilet. Instead he should ask to use a bedpan or urinal at the bedside. If however he is too embarrassed to use a bedpan at the bedside in the presence of other patients, he may ask a non-Jew to disconnect and later reconnect the instrument. This however is not permissible if the purpose is to go to the hospital synagogue to pray with a minyan. If a non-Jew is not available, and he cannot wait till after the Sabbath, he may disconnect the instrument in an unusual fashion (using two fingers or two hands)[128]. On his return from the toilet, since it is essential that he continue with the treatment, he may plug in the instrument (where possible in an unusual fashion).

84. A "Sabbath elevator" may be used as necessary[129].

85. A seriously ill patient may be taken in an ordinary elevator together with whoever is accompanying him[130]. The call-button may be pressed to summon the elevator even if a light is thereby ignited; where possible this should be done in an unusual fashion (using the back of the hand or finger).

86. An elevator that is operated by a non-Jew may be used in order to take a non-seriously ill patient to receive treatment or undergo tests (even if the elevator is not being simultaneously used by others); it may not be used to take him to the hospital synagogue. The call-button may not be pressed by a Jew[131].

87. A seriously ill patient asked to sign a consent form before undergoing an operation on the Sabbath, may do so (as may a member of the family) if verbal consent is not acceptable. However the patient should sign with his left hand (if right-handed) and, if acceptable, initials only. It is forbidden to sign merely to obtain exemption from billing[132].

88. A patient who is discharged home from the hospital or emergency room on the Sabbath, may not ask for a letter of discharge to be written on the Sabbath. However if he is in the category of a non-seriously ill patient and may need further treatment on the Sabbath from his own doctor, he may ask a non-Jew to write the letter or prescription. This may be done even if the patient will only require the treatment on Saturday night, but it will not be possible to obtain the document then and treatment will thereby be delayed[133].

89. A non-seriously ill patient who is discharged home from the hospital or emergency room on the Sabbath and cannot stay in the hospital and be provided with what he needs, nor can he reach home by foot, may return home with a non-Jewish driver if it is within the city limits[134]. He should ask the non-Jew to carry for him whatever is necessary (see paragraphs 76 and 88 above).

90. A patient may not pass through electrically operated doors in order to pray with a minyan in the hospital synagogue. If he is a seriously ill patient who requires a test or treatment he may be taken through by another Jew. On the other hand, if he is a non-seriously ill patient, he may either ask a non-Jew to take him through or pass through with a non-Jew in such a way that it is the non-Jew who causes the door to open and close[135].

91. Automatic escalators may be used as necessary[136].

92. A patient who has religious books or objects by his bedside, must be careful not to profane them in any way. Thus he should not get undressed or use a urinal or bedpan unless he is covered or, alternatively, puts the religious objects into a drawer or covers them with two coverings[137]. Even when the urinal or bedpan is brought to or taken from him it, or the religious objects, should be covered. See also paragraph 190 below.

[125] See Nishmat Avraham Pt. 4, Orach Chayyim 370:1 (page 63), quoting contemporary authorities.

[126] Oral communication from R. Y.Y. Neuwirth.

[127] Oral communication from R. Y.Y. Neuwirth.

[128] Because maintaining "personal dignity" permits even Torah prohibitions if done in an irregular way; oral communication from R. Y.Y. Neuwirth based on Sha'ar ha-Tsiyyun, Orach Chayyim 322:12.

[129] Shemirat Shabbat Kehilchata 23:49.

[130] Shemirat Shabbat Kehilchata 40:41.

[131] Written communication from R. Y.Y. Neuwirth.

[132] Shemirat Shabbat Kehilchata 40:21.

[133] Shemirat Shabbat Kehilchata 44, note 91.

[134] Shemirat Shabbat Kehilchata 44:43; according to an oral communication from R. Y.Y. Neuwirth, he meant 12 mil (approximately 11.5 km or 7 miles) because it is possible that the Torah prohibited such travel for a Jew. It follows that a non-Jewish driver is also prohibited.

[135] See Nishmat Avraham Pt. 4, Orach Chayyim 278:1 (page 19).

[136] Shemirat Shabbat Kehilchata 23:52.

[137] Orach Chayyim 40:2; Shemirat Shabbat Kehilchata 24:30, note *.